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教育

SAANEN 2ND QUESTION & ANSWER MEETING 30TH JULY 1981
1981
730 萨能 第二次问答


Again there are many questions. Every day they are piling up and we cannot possibly answer all those questions. It would probably take a couple of months, but I am sure you wouldn't like to sit here, nor I, for a couple of months answering these questions.

这次又有很多问题。每天问题都堆积起来,我们不可能回答所有这些问题。那可能要花几个月,但是我确信你不愿意,我也不愿意坐在这儿几个月来回答这些问题。

    As we said yesterday, the answers are not important, but the questions are. Whether we put those questions seriously or flippantly or casually - if the questions are put seriously, a problem that is really disturbing one's mind and one's heart then those questions are worthwhile answering, or enquiring into those questions. So please we have chosen some of the questions, not according to what we like or dislike but which may be worthwhile discussing, going into generally. And in reading these questions we are together examining, not only the questions but the outcome of those questions and whether it affects our daily life, which is what matters.

如我们昨天所说,答案并不重要,问题才重要。我们是严肃认真地还是轻浮随意地提出这些问题-如果是严肃认真地提出问题,这个问题深深地困扰一个人的头脑和内心,那么这样的问题是值得回答的,或者值得深入探讨这些问题。所以,请注意,我们挑出其中的一些问题,并不是因为我们喜欢或者不喜欢这些问题,而是这些问题总体来说值得讨论和深入。在读这些问题的时候,我们一起来考察,不仅仅要看问题本身,还要查验它们的结果,它们是否影响我们的日常生活,这才是真正重要的。


     1st QUESTION: I have a son whom I dearly love. Can I prevent the world from corrupting him? How can I give him a right education?

第一个问题:我有一个我挚爱的儿子。我是否能够防止这个世界腐蚀他?我要怎样才能给他正确的教育?

     I hope the question interests you.

我希望你感兴趣这个问题。

     They are discovering, the scientists, and those who are concerned with babies and children, that babies are very alert, learn, watchful. And they can know, or realize or sense when the mother is liked or disliked by others. They are testing all this out especially in America. And from the moment he is born, or she is born, the parents are already conditioning him. The parents, their relatives, the people around him, are already shaping his mind, his brain. And so from the moment he is born conditioning takes place. And as he grows older this conditioning is strengthened by the society he lives in, by the parents, by other boys and girls and so on. And in schools, colleges, university - if they are lucky enough to go to universities - the conditioning academically goes on. Knowledge has become extraordinarily important, to act skilfully, to earn a good livelihood in daily life. And most of the parents, educators are concerned that their children, the students, the college graduates and so on, pass academically with high marks. They neglect, both the parents, the educators, totally the whole psychological world of the student. So when we ask, what is right education, is it not, not only academically, to have a good brain, to know the world in which we live, the whole technological development, learn all about it skilfully so that he can have a good job and so on. The parents are concerned that he should quickly marry and settle down. Get a job, with a wife, and screwed down for the rest of his life. That is what the parents are concerned with.

他们发现,科学家们和那些关注婴儿和孩子们的人,发现婴儿是十分机敏的,学习,警觉。他们能知道,或者意识到或者感觉到别人喜欢还是不喜欢母亲。他们从试验中发现了这些,特别是在美国。从他或者她出生的那一刻,父母就已经开始局限他。父母,亲戚,他周围的人,已经开始塑造他的心智,他的头脑。从他出生的那一刻起,局限就发生了。随着他的长大,这些局限,被他身处的社会加强了,被他的父母,被其他的男孩女孩等等加强了。同时,在学校,学院,大学里-如果他们够幸运能上大学的话-学业上的局限继续着。知识变得极其重要,为了技巧娴熟地行动,在日常生活中能够很好地谋生。而大部分的父母,教育者,关心的是他们的孩子,他们的学生,他们的大学毕业生等等,能够以高分通过学业。他们忽略了,包括父母和教育者,完全忽略了学生的整个心理世界。所以当我们问什么是正确的教育,难道不是,不仅在学业上有个好头脑,知道我们身处的这个世界,整个技术的发展,技巧熟练地掌握所有这些,从而他能有个好工作,等等。父母关心的是他能很快结婚安定下来。找一份工作,和太太一起,余生就这么固定下来。这是父母们所关心的东西。


     And society is concerned that he should be a good citizen, accept more or less things as they are, both religiously, politically, economically and status quo should remain. The Conservatists politically on the right only want to conserve, and the Liberals and Labour, left, want to change things. So the battle goes on between the political parties and the poor child who has grown in this chaotic world doesn't quite know what to do, what to think, and slips into something quite easy, which is to have a family, job, and for the rest of one's life for fifty, sixty years go to the office and back and forth. Right? This is what we call education. This is what is happening actually in the world, whether in America, or here or in India or Asia. And apparently the vast majority of human beings throughout the world seem satisfied with things as they are. Or dissatisfied because they have no money, want a better position, more power, money - and when you get money, power, position, the world is quite safe, though there are terrorists whose function is to terrorize.

而社会关心的是,他应该是个好公民,或多或少地接受现状,宗教的,政治的,经济的现状,并且将其维持下去。政治上右倾的保守党只想因循守旧,而左倾的自由党和工党,想要改变。所以政治党派之间的斗争不断,这个生长于这个混乱世界里的可怜孩子,不知道究竟该怎么办,怎么想,然后就陷入了非常容易实现的事情当中,也就是有个家庭,工作,余生的五十年、六十年去办公室上班、下班。对不对?这就我们称为教育的东西。这是在世界上真实发生着的事情,不管是在美国,在这儿还是在印度或者亚洲。而且很显然,世界上的绝大部分人类似乎对事情的现状很满意。或者不满意,因为他们没钱,想要个更好的职位,更多的权力,金钱-当他们取得了金钱、权力、地位,他们的世界就非常安全了,尽管还有以恐怖袭击为职能的恐怖分子。


     Now what is right education? Knowing all this is going on around the child, around the student as he grows up, that the mother and the father are concerned with themselves, with their careers, with their ambitions, with their separate successes, and so where does the child come into all this? Obviously as in Asia, as one has watched, the babies are cuddled, held by the mother closely. They have no nursing homes, nor batteries of children in a hospital. There, being very, very poor, the children have to remain with the mother, there is no Social Security, therefore they must have more children, more children are necessary to earn a livelihood when they are old because there is no Social Security in the East. So the pattern is repeated over and over and over again.

那么,什么是正确的教育?知道了在成长过程中,孩子周围,学生周围发生的这一切,母亲和父亲只关心自己,关心他们的职业生涯,他们的野心,他们各自的成功,那么孩子在这所有一切中还有什么位置?很明显在亚洲,我曾经观察过,婴儿被母亲紧紧拥在身边。他们没有托儿所,医院也没有育儿室。那里,因为非常非常贫穷,孩子们得和母亲待在一起,那里没有社会保障,因此他们必须生育更多的孩子,要更多的孩子是为了在他们老了以后能够有生计能够生活下去,因为在东方没有社会保障。因而这模式反反复复地重复下去。

     Now the questioner asks: the parent loves his child and what is right education? You cannot possibly keep the child at home and educate him because he will meet other children and the group instinct is so strong they will condition him in spite of you. You may talk, urge, point out all the conditioning, the absurdities, the cruelties but the spirit of the gang, the group, the other children have far greater influence as one observes on your particular child. Right? These are all facts. If one is aware of all this, wars, brutality, the emphasis on acquiring knowledge academically and each one wanting to find out a job in which he will be comfortable, give him some assurance, and the whole process of all that is modern education.

现在提问者问:父母爱自己的孩子,而什么是正确的教育?你不可能把孩子留在家里教育他,因为他还是会遇到别的孩子,而从众的本能是那么强烈,他们会局限他,不管你如何影响他。你也许会跟他谈话,努力向他解释,指出所有的局限,荒唐,残忍,但是据我的观察,团伙、群体的精神,以及别的孩子对你的那个孩子的影响要大多了。对不对?这些都是事实。如果你意识到所有这些,战争,残酷,对获取学问知识的强调,每个人都想找份工作,让他感觉舒适,给他某种保证,这整个过程就是现代教育。

     One is quite sure that you know all about this. If you have looked at the world, if you have looked at your own children, at what is happening, this is the pattern, the mode of modern society. Is that right education? Which is: to emphasize and cultivate academic knowledge, technological knowledge, how to be an engineer, psychologist, doctor and so on, and there end. Or the cultivation of the whole of the human being, not only the academic side but also understanding the depth of the psychological world. Is this possible to do in a school - both? Not only attend to the academics but also help the student to understand his whole psychological nature, the conflicts, the confusion, the fears, the anxieties. And if it is a boy, he enters the army, specially in Europe, not in America or England, for two years, trained to kill, prepare for war and the parents say, "I dearly love my child". That is, you are preparing for the child to be ready to kill and be killed. This is modern civilization. They talk about beauty, love, god, and the hierarchical structure of society, all preparing for war. And this has been going on for five, ten thousand years, and we, ordinary citizens, accept all this. And we say, "What can we do?" What can one, or a group of people do when the whole monstrous structure is geared to war? Probably you cannot do anything; but to be aware of this, to be aware that wars are caused by national divisions, racial divisions, economic divisions, communal divisions, divisions brought about by ideals, beliefs and so on, to be aware of all this. And if one is aware, that very awareness is bringing about its own action. It isn't that you have to do something - join a political party, or this or that, but if one is really, deeply concerned, if one really loves one's children. But I am afraid that is not possible because most parents in the world are very selfish. They want to fulfil themselves. You know all that is happening. The woman has to go out and earn money because she wants a better carpet, better refrigerator, or whatever it is, and the husband wants to climb the ladder of success, so they are absorbed in themselves and the child has very little part in their lives. So the educators take them over and condition them to the desired pattern.

我非常确信你知道这一切。如果你看看这个世界,看看你自己的孩子,看看发生着什么,这就是那模式,现代社会的模式。这是正确的教育吗?也就是:强调并培养学问知识,技术知识,如何成为工程师,心理学家,医生,等等,然后就完了。或者应该是,培育一个完整的人,不仅是学术方面,而且了解深层次的整个心理世界。这在学校里可能做到吗-两者都做到?不仅关注学识,而且帮助学生了解自己的整个心理天性,他的冲突,困惑,恐惧和焦虑。如果是个男孩,他得参军,特别是在欧洲,不是在美国或者英国,他得参军两年,训练杀人,准备战争,而他的父母说,“我挚爱我的儿子”。也就是说,你在为自己的孩子做好准备去杀人以及被杀。这就是现代文明。他们谈论美,爱,上帝,而这个社会的整个等级结构,都在为战争作准备。这种事情持续了五千或者一万年,而我们,普通的市民,接受了这一切。于是我们说,“我们能怎么办?”当整个可怖的社会结构都在备战,那么一个人或者一群人该怎么办呢?也许你什么也不能做,但是要晓知这一切,知道是国家、种族的分别导致了战争,还有经济上的、社会上的分别,理想、信仰等等带来的分别,明白这一切。如果你明白这一点,这种明白本身就会产生自己的行动。不是你必须去做什么-加入政治党派,这个或者那个,而是如果你真的深深地关心,如果你真的爱自己的孩子。但是恐怕这不大可能,因为世界上的大多数父母都非常自私。他们想要实现自我。你知道这些都在发生着。女人得出去工作,挣钱,因为她想要一张更好的地毯,一个更好的冰箱,或者不管是什么,而丈夫想要爬上成功的阶梯,所以他们都沉浸于自我实现中,孩子在他们的生活中仅仅占有极少的地位。所以教育者就接管了过来,把他们局限成塑造出想要的模式。


     But being aware of all this, not intellectually, but deep in one's heart, in one's feeling, if one really loves one's child, is it possible to educate him, or have a school where he is educated not only academically but much more psychologically, to understand his whole being, to be free of his own problems, to face the problems and end them, not carry on day after day, day after day. So that demands educators who understand all this, who understand what the world is, what society has become, what the culture of which we are all so very proud, which has become so utterly destructive and an educator who realizes his utter total responsibility to bring about a good human being. We are using the word 'good' in the sense of holistic, or whole human being, not a divided, broken up human being, fragmented and therefore perpetually in conflict with himself. That demands a teacher who understands all this. But unfortunately throughout the world the teachers are the least respected, the least paid. The teachers are the most important people in the world because they are bringing about a new generation of people, therefore they must be respected, paid well, looked after as in the old Asiatic world where the teacher was the most important person in society. Such teachers perhaps do exist in some of the schools in which we are connected, but it is a tremendous task because the parents don't want something whole. Society doesn't want it. So if those who are really concerned with education and the right kind of education, if they can come together, put all their resources into this.

但是,明白这一切,不只是从智识上,而是在一个人的内心深处,深深地感受到这一点,如果你真的爱自己的孩子,那么有没有可能,教育他,或者有一种学校,他在那里受的教育,不只是从学业上,而且更重要的是从心理上,了解他的整个存在,摆脱他自己的问题,面对问题并终结它们,而不是日复一日地背负着它们。所以这要求教育者了解所有这些,了解这个世界是怎样的,社会变成了什么样,我们都引以为荣的文化到底是什么,这文化已经变得极具破坏力,教育者要彻底认识到他的全部责任就是培养好的人类。我们用“好”这个词,意思是完整的,完好无损的人类,而不是分裂的破碎的人类,支离破碎因而永远与自己处于冲突中。这需要教师了解所有这些。但是不幸的是,世界上的所有老师都是最不受尊敬的,薪酬最少的。老师是世界上最重要的人,因为他们在培养新一代的人,因此他们必须被尊重,薪酬丰厚,被照顾好,就像古时候的亚洲世界那样,老师是社会上最重要的人。这样的老师也许在与我们有联系的某些学校里存在,但是这是十分艰巨的任务,因为父母并不想要完整的东西。社会也不想要。所以,那些真正关心教育和正确的教育的人,他们能否聚到一起,把他们所有的资源都投入其中。

     One of the parents in a group discussion said, "Why should I sacrifice myself, give up my drinking, smoking, pot, drugging, for my child?", you understand? So they are not concerned, and so we perpetuate this terrible society in which we live.

一个小组讨论的时候有个父母说,“我为什么要牺牲自己,放弃饮酒,吸烟,美食,嗑药,就为了我的孩子?”,你明白吗?所以他们并不关心,那么我们就将这个我们身处其中的可怕社会永远地持续了下去。

     So right education is the cultivation of the whole of the brain, not part of it. When that cultivation of the whole of the brain comes about there is holistic action in which there is no conflict. And such a human being is a good, compassionate human being. And it is up to you, if you want such a school.

所以,正确的教育是培养完整的头脑,而不是头脑的一部分。当培育完整的头脑得以实现时,就有了完整的行为,其中没有冲突。这样的一个人是一个好的,慈悲的人。而这取决于你,如果你想要这样的一个学校。
Being nobody, going nowhere.

《想想这些事情》1963 - 你所说的是不实用的——fqzhao译

提问:有一位教授说您的言论是不实用的;他说您的方法就像是用12卢比来抚养12个孩子。对此您的回答是什么呢?

   克里希那穆提:如果我只有12卢比的薪水我是不会去试图抚养12个孩子的,这是第一点。其次,如果我是一位教授的话,我会将这个头衔视为警策而并非一个谋生的手段。你们看到其中的不同了么?教育,在任何意义上,都不仅仅是一个职业,一个工作;它是在奉献的决心下产生的行动。你可体会到“奉献”一词的意思?它意味着全心的投入而丝毫不求回报。它意味着像僧人,隐士,伟大的导师和科学家那样虔诚而努力;而不是仅仅通过几门考试就自称为教授然后以此为生。我所说的是决计献身于教育的人,他们所作并非为了金钱,而是出自天性和热爱。如果存在这样的教师,他们就会发现以我所说的东西来教育孩子是最实用的;但对于那些仅仅为了谋生而从事教育职业的人来说,这些就变得你说听说的那样不切实际。

   归根结底,什么才是实用的?努力去想一想。此刻我们的生活方式,教育方法,政府的运行模式,就是实用的么?腐败和战争是实用的么?野心实用么?贪婪实用么?野心滋生出竞争,践踏了个人。一个建立在贪婪和积聚之上的社会本身就孕育了矛盾和痛苦,它的背后永远跟随着战争的幽灵---这一切是实用的么?显然不是。这也是我在许多谈话中想要表达给你们的。

   爱是世界上最实用之物。爱他人,善待他人,不贪婪,不嫉妒,不被他人蛊惑而自己发现真相– 这些都是非常切合实际的东西;他们会带来一个真实的,幸福的社会。而那些不懂得何为奉献,毫无爱意,仅仅挂着头衔贩卖书本信息的教师,他会告诉你这一些都不切实际,因为他从未认真思考过。爱是实用的;远胜于那些荒唐的所谓的实用教育。那种教育仅仅制造出无法独自站立不能独立思考任何问题的机械公民。
Being nobody, going nowhere.

TOP

《你在寻找什么?》--为Rajghat学校学生的第一次演讲

我想你们每个人都听得懂英语,不是么?听不懂也没关系,你们的老师和哥哥姐姐能听懂;在这以后你可以问问他们我到底讲了什么,这样好么?因为我们在今后的两三周将要讨论的内容非常重要,我们将要谈一谈什么是教育和它涉及的内容,不是仅仅通过考试而是真正的受到教育。因此,在我们每天谈话后,如果你们不理解,请询问你们的老师以便得到详细的解答。在我们的谈话中,可能你们会想问一些问题;但因为我们的听众主要是学生,希望成人们只提那些能够帮助同学们理解的问题,而不是相反。成人在个人生活背景下的问题对学生往往没有帮助。

         你们是否问过自己为什么要受教育,你们是否知道为什么要受教育,以及这教育的意义是什么;如我们所见,你只是上学,学读书写字,玩一些游戏;然后你离开这里进入大学,在那你刻苦学习几个月,或者几年,通过考试最后找到一个工作;而在这之后,你学过的东西就统统被忘记了。这是不是就是我们称为教育的过程,是不是这样呢?

        如果你是女孩的话你可能通过了许多门考试,拿到学士或者硕士学问,但结婚之后你要做饭,承担家务,生孩子,于是你多年来所受的教育变得毫无用处。也许你会说英语,比别人聪明一点,文雅一点,整洁一点,但仅仅如此,不是么?那些男孩可能会从事技术工作,成为职员,或者其他行政类的什么,但一切到此为止了,不是么?

        大家都已经看到,我们所说的生活仅仅是找到一个工作,组成一个家庭,生养孩子;而懂得如何读书写字,如何能够阅读报纸杂志,如何聪明地争论这个或者那个,这就是我们所说的教育,不是么?看看你们的父母和年长的人,他们有了工作并且学会了读书写字,难道这就是我们称之为“教育”的一切?

        教育应该与这完全不同,对么?它不光是帮助你找到一个工作,更重要的是要教会你如何面对世界。你们知道这世界是怎么一回事。这世界到处是竞争。你们也知道竞争意味着什么 -- 每个人都仅仅为了自己,奋斗着想成为最好的,把他人推到旁边。这个世界上有战争,有阶级划分以及这其中的冲突。在这个世界上,每个人都在努力获得更好的工作,不停的向上希求;如果你是一个职员,你会想要提升一点因此不停的争取。你是否注意到这一点:如果你拥有一辆汽车,你就会想要一辆更大的;于是,这斗争会永远不停的继续下去,不光是我们自己,我们周围的所有人也是一样。于是便有了战争,成千上万的人被杀,受伤,变成残废,就像上一场战争那样;我们的生活就是这所有的政治斗争。于此同时,生活也是宗教。我们称为宗教的仅仅是到寺庙里常加仪式,穿上僧服一类的东西,重复一些语言,再不就是追随上师或者牧师。生活也是如此,不是么?害怕死亡,害怕生活,害怕对别人说什么或者不说什么,害怕不知什么时候会丢掉工作,或者害怕某种观点。所以,生活是一个极其复杂的事物,不是么?你们知道“复杂”这个词的意思么?它不是你单凭跟随什么,遵守什么就能了解,要了解它非常非常困难,它与许许多多事物都联系在一起。

         所以,教育难道不正是为了促使你面对所有这些问题么?你要正确面对所有这些问题,因此你要受到教育。这才是教育真正的意义 -- 不仅仅是通过许多考试,学习一些愚蠢的学说,或者钻研一些你根本不感兴趣的的东西 -- 正确的教育是帮助学生面对生活,让他理解生活,使他不会屈服,不会像我们中大多数那样被碾碎在生活之下。他人,理想,国家,气候,食物,公众观点,所有这一切都在不停的挤压你,不停的把你向社会希望的方向推搡。你的教育必须能够让你理解这些压力,是理解它并且突破它而不是让步;教育应该让你作为一个个体,作为一个人类,据有巨大的主动性,而不仅仅是在传统中思考。这才是真正的教育。

         你们知道,对于我们大多数而言,教育包含了思考的内容。你已经被告知了该想什么。你的社会告诉你,你的父母告诉你,你的邻居告诉你,你的书本告诉你,你的老师告诉你,应该想什么,思考什么。“应该思考什么”的机器就是我们以往称作的教育,这个教育仅仅让你变得机械化,迟钝,愚蠢,毫无创造力。但如果你知道如何去思考,而不是思考什么的话,你就不会是机械的传统的而是一个活生生的人类。你会成为伟大的革命者 -- 不是那种为了获得更好的工作或者证明某种观点而谋杀他人的愚蠢行为 -- 以学会如何正确思考的革命。这非常重要。可是在学校里,我们从未这样做过。老师本身就不了解这一点;他们仅仅教你如何阅读,读什么,矫正你的英语和数学,他们只关心这些。5年或者10年过去后,你们便被赶出来,到这个对你们来讲一无所知的生活里。没有人和你谈论过它,即使有,也是把你推向特定的方向 -- 无论让你成为一个社会主义者,一个共产主义者,一个民主派还是其它 -- 他们从未教过你或者帮助你理解这些。但学习如何去思考这些问题,不是许多年中的某些时刻,而是所有时候,这才是教育,不是么?毕竟在这样一个学校里我们必须做的不仅是帮助你通过许多残忍的考试,而是教会你当你离开这里以后该如何面对生活,让你们成为一个智慧的人类,而变成不是单板的机器,也不是成为印度教徒,伊斯兰教徒,共产主义者或者其他这些东西。

        你如何被教育,如何思考,这非常重要。大多数的教师不思考,他们只想要一个工作,他们得到了工作便安定下来,因为他们有家庭,他们有烦恼,他们有许多父亲母亲告诉他们‘你必须遵守某个律式,你必须做这个,你必须做那个”。他们有自己的问题,自己的困难;他们把问题留在家里,来到学校上几节课;他们不知道如何思考,我们也一样。去思考生活的问题,去发现,去探求,去质问,让你的头脑变得非常警惕因此不再仅仅跟随任何其他人;在这样一所学校里,这对于你们,对于老师们,对于所有在这里生活的人,都很重要。你们理解我所说的么,难道这不就是教育么?教育的过程不是到21岁便停止,而是一直持续到你死去。生活就象一条河流,它从不停止,它总是在运动,总是鲜活而丰富。当我们认为自己已经理解了河流的一部分并且紧紧抓住这部分时,它就变成一潭死水了,不是么?观察这条河流所有的运动,这条河流中发生的所有事情,理解,面对它,这就是生活。我们都已为它做好了准备。

        所以,教育是否不仅仅是通过许多考试,而是能够思考所有这些问题,让头脑不再机械、传统,让头脑有创造性,不只是适应社会,而是冲破它,建立一个新的 -- 不是社会主义,共产主义,民主主义的社会, 而是一个完全崭新的事物 -- 这才是真正的革命。在此之后,才是教育的意义,不是么?这样你才能在自由中成长,你才能建立一个新世界。过去的人们没有创造一个美好的世界,他们只是把世界搞糟。 教育的功能是否是教育者让你们在自由中成长以理解生活,让你们可以改变事物,而不是仅仅变得迟钝,像大多数人那样在疲倦中死去呢?

       所以,我觉得我们中的大多数都对这些问题很关心,因此像Rajghat这样的一个地方应该提供一种氛围,让你们的每一个都能不被影响,不被限制,不被教唆的自由的成长,这样当你们离开这里时,才可以智慧的面对生活而没有恐惧。否则的话,除了自然风光美丽一点,人们友好一点,这里就和其他所有腐朽的学校没有任何区别,一样的毫无价值。虽然他们不打骂你,但他们可能会用其他的方式强迫你。在我们的学校里学生不会被压制,被封闭,不会被我们的观念,我们的愚蠢,我们的恐惧所挤压,这样随着他的成长,他能理解他自己生活,他能智慧的面对生活。我们的学校应当是这样的。你们知道这一切需要的不仅仅是一个智慧、鲜活的学生,同时也需要教育者,正确的教育者。这世界上并不存在正确学生和正确的老师的定义,他们不是天生的,我们必须努力,探讨,推动直到这些东西出现。你知道,要让一朵美丽的玫瑰开花,需要相当认真的呵护,不是么?要创作一首诗歌,你需要感觉到它,再找到词汇说出它。所有这一切都需要关注,照料,相当多的认真观察。

         因此,我们的学校成为这样一个地方是不是非常重要呢?如果它不是这样的地方,只会是你和你们的老师的错误。不要说“老师们没有这样做”,如果老师们没有去创造这样一个地方,那是他们的错。除了你、我还有老师们,没有人会帮我们创造这样它。我们的学校是由你,我和教师们大家一同创造的,这种感觉就是真正的革命。因此,理解我们所说的教育的意义,而不是关于教育的观念,这很重要,不是么? -- 没有理想这回事,他们毫无意义 -- 我们必须我们的原本做起,理解我们的本来面目,在这之上建设。你不会有一个花园或者一个学校的理想,你松弛土壤,为它施肥,为它浇水,于是一些东西自然生长出来或者仍然什么都没有。现在一切都未开始,这样的话你就必须创造,需要大家一起来建设。

        去了解如何正确思考,而不是去了解思考什么内容,不是去想书本上所说的东西,而是去想如何去真正思考,对我们当中的每个人不是都很重要么?这就是我在接下来的两到三周要和你们讨论的,称作如何去思考。而在这之后我们的头脑将会非常清醒,在这种清醒下思考我们就有能力,有能力走出去面对生活。

       我可不可以问你们一个问题?当你们离开这里进入大学后,你想做些什么?你们知道自己想做什么么?你不想要工作么,你主要关心的不是找到一个工作么?你们都不说话了。今天是第一天你们有一点害羞,过两天就会好了。但不要让你们的害羞保持太久,因为我们只能在这里停留不多的几个星期。

       问题:什么是智慧?
       克里希那穆提:你认为智慧是什么?不是字典里说的,不是你的老师和书本告诉你的那些 -- 把它们都放在一边,认真想一想,努力找出什么是智慧。抛开佛陀,商羯罗,莎士比亚,汤尼生,斯宾塞或其他人怎么讲,你到底觉得智慧是什么?你有没有看到如果不在格言里寻找,你就被吓倒了?如果问一个读过商羯罗或者共产主义哲学或者其他什么权威的人,他马上就会告诉智慧是什么,因为他会引用别人,某某人曾如此说。但如果不引用某人,不重复某人的言论或想法,不仅仅在字典里查找智慧的意思,你便变得不知所从。不是这样么?你认为智慧是什么呢?
       你觉得智慧是什么?这是个非常复杂的问题,不是么?用寥寥数语说清智慧是什么是很困难的。因此,你要开始寻找“智慧”的含义。一个人很害怕公众的想法,害怕老师,害怕别人说什么,害怕丢掉工作,害怕通不过考试,这个人不是一个有智慧的人。一个总在害怕的头脑不是一个智慧的头脑,不是么?你觉得怎样,这是不是很难了解?如果我害怕我的父母,因为他们会责骂我,因为他们会这样或那样,我是智慧的么?我的行为、动作、想法都是根据他们的意思因为我害怕自由、独立的思考,害怕做我想做的事。于是,恐惧阻止了我成为自己,不是么?我总是在模仿,总是在跟随,试图做别人希望我做的事情,只是因为我害怕。因此,一个头脑因为害怕而模仿,跟随,不是一个智慧的头脑,不是么?你怎么说?
       教育的作用不正是帮助学生理解这些恐惧,把你如何害怕你的老师,害怕你的父母展示给你么?如果你说‘因为我很害怕,所以我要做我想做的事情’这是不是同样愚蠢呢?教育应该帮助你们理解这些恐惧并且从恐惧中解脱出来。这很难做到。它需要很深入的挖掘,深入的理解。你们知道“解冻”的意思,当天气很冷水会结冰,但当阳光照射下来,冰就会融化。今天早上,我们感觉到一种冰冻因为我们彼此都不认识。你们有些紧张,因为你们可能会问一些让你们羞愧的问题,问一些老师们告诉你们不应该问的问题,或者你害怕周围的同学。这些都在阻止你解冻,阻止你去自在的体验,阻止你轻松而自然的提问。我敢肯定你们还有很多问题在心里冒出来,但是你不敢问。也许明天的太阳会让冰块融化,于是我们可以问彼此一些问题。
      (1954年1月4日,印度,巴纳拉斯)

注:由fqzhao翻译,转自:http://www.jkrishnamurti.org.cn/viewthread.php?tid=2328&highlight=
Being nobody, going nowhere.

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正确的教育
当我们为了某个理想,为了未来而努力,我们是按照对此未来的概念而塑造个人;我们对于人一点也不关心,我们关心的只是“人应该如何”的这种想法。对我们来说,“应该如何”变得比“现在存在的事物”更重要了。如果我们着手于直接了解个人,而不通过我们所设想的“他应该如何”的幕布来看他的话,那么我们关切的便是“现在存在的事物”了。这时,我们便不再想要改变个人。我们关心的只是帮助他了解他自己,而没有私人的企图或利害关系。如果充分觉察到“现在存在的事物”,我们便会了解它,摆脱了它的束缚而得以自由。因此,要觉察到真正的自己,我们必须停止这种想要成为其他东西的挣扎。
理想在教育中并不重要,因为理想妨碍了对“现在”的了解。显然,唯有不逃避到未来,我们才能觉察到现在存在的事物。转向“未来”,追逐理想,表示心智的怠惰,以及一种想要逃避“现在”的欲望。
追求一种现成的乌托邦,不就是否定了个人的自由和完整吗?一旦一个人追随某种理想、某种模式,一旦一个人有“将来应该如何”的公式,他的生活不是非常肤浅而且机械化了吗?我们需要的不是理想家或有着机械化心智的人,而是有智慧且自由完整的人。只知制造完美社会的蓝图,乃是为了“未来”而争论、而流血,然而对现在存在的事物却不闻不问。
如果人只是机械体,只是自动机器,那么“未来”便可以预知,完美的乌托邦便可以拟定。我们便能够仔细地设计一个未来的社会,为它工作。然而,人并非机器,取法按照某种固定的模型加以设计。
正确的教育,与任何的意识形态都不相关——不论这意识形态保证能在未来产生何种乌托邦;正确的教育,不是以任何体系为基础——不论它是多么精心构想得来;正确的教育也不是一种手段,借以把个人加以某种特定的限制。真正的教育,乃是帮助个人,使其成熟、自由,绽放于爱与善良之中。这才是我们应该关心的事,而非按照理想的模式来塑造孩子。
唯有爱才能触发对他人的了解。有了爱,才会和别人在同一层次,同一时间有即时的沟通。由于我们自己思想干枯、空洞,没有爱,所以,我们才把孩子的教育和我们的生活方针拱手让给政府和体系来接管。然而,政府需要的是有效率的专家,而非“人”,因为“人”对政府是个威胁——对于组织化的宗教,“人”也是个威胁。这就是为什么政府和组织化的宗教,要设法控制教育的原因。
人的生活,绝对不能符合于某种体系,不能强行纳置于框架之中——不论它构想得多么高贵。而一颗仅仅被训练来接受知识的心,无法面对生活中的种种变化与奥妙,以及生活中的深渊与峻岭。
教育的最大任务在于产生一个完整的人,能将生活加以整体地处理。理论家就像专家一样,对整体毫不关心,他只关心某一部分。只要一个人追逐某种理论的模式,他便不是完整的;而大部分依持理论的教师都忽视了爱心,他们心中干枯无情。为了研究孩子,一个人必须警觉、小心、自觉,而这么做比起鼓励孩子遵守一种理论,需要更大的智慧。
教育的另一个任务,是制造新的价值。仅仅将既存的价值置于孩子的心中,使他符合理论,这是将孩子加以限制,而非唤醒他的智慧。教育和目前的世界危机息息相关,明白了世界骚乱的原因的教育者,应该自问如何唤醒学生的智慧,帮助新生的一代不再制造冲突和灾难。教育者必须付出所有的心思、所有的关怀和情爱,以创造出正确的环境和智慧的培养,使得孩子长大成人后,能以智慧处理他所面临的人生问题。然而,要做到这一点,教育者必须了解他自己本身,而非依赖种种意识形态、体系或信仰。
让我们不要依据原则和理想来思考,让我们关怀事物的真面目。因为,只有考虑到现存的事物,才能唤醒智慧,而教育者的智慧,远比教育的知识更重要。当一个人遵循一种方法——即使这种方法,是由一个深思而智慧的人所拟定——方法本身便变得十分重要,而孩子则只有当他符合方法时,才显得重要了。我们把孩子加以比较,加以归类,然后依照某种方式着手教育他。这种教育方式对教育者来说也许方便,然而,遵循一种学说或是对意见与学识的专横态度,都无法产生一个完整的人。
正确的教育,在于了解孩子本身(the child as he is)而不将我们认为的他“应该如何”加诸他的身上。将他围困于“理论”的框架里,是鼓励他的顺从附和。如此会滋生恐惧,在孩子的心中产生了“他的真面目”和“他应有的样子”之间的不断冲突;而一切内心冲突,都会向外表露于社会。理论,是我们了解孩子,以及孩子自我了解的实际障碍。
一个真正希望了解孩子的父母,并不通过某种理想的幕布去看孩子。假如他爱孩子,他便会观察孩子,研究孩子的倾向、性情和他的特性。唯有当一个人不爱孩子的时候,才会把某种理想强加在孩子的身上,因为如此一来,由于要求孩子成为这样的一种人或是那样的一种人,一个人的野心,便借着孩子而获得实现。如果,一个人爱的不是理论,而是孩子,这时,才有帮助孩子了解他真实自我的可能。
譬如说,如果一个孩子撒谎,那么把“诚实”的理论,摆在他的面前又有何用呢?我们必须找出他为何撒谎的原因。要帮助孩子,我们必须花费时间去研究他,观察他——这就需要耐心、爱与关怀。然而,一旦我们没有爱,没有了解,那么,便会把孩子强迫纳入我们称之为理想的某种行动模式中。
抚育孩子,需要明智的观察和留意,专家以及他们的知识永远无法取代父母的爱。然而,大多数的父母由于自己的恐惧和野心——他们扭曲了孩子的视野,并且加以限制——而污损了对孩子的爱。因此,我们没有多少人关切爱,我们多半关心于爱的外貌。
Being nobody, going nowhere.

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问:我们为什么游戏的时候快乐,读书的时候不快乐?
克:理由很简单,因为你的老师不知道如何教你们,就是这样,没有其他非常复杂的理由。你知道的,如果一个老师爱数学、爱历史或爱任何他所教的科目,那么你也会爱这项科目,因为“爱”自己会沟通。
你难道不知道吗?如果一位音乐家热爱歌唱,他全身心投入其中,这份感觉难道不会传达到听众心里去?你会觉得连自己都想学唱歌了。但是大部分的老师都不爱他们所教的科目,他们对自己所教的科目感到厌倦,教书变成了用来谋生的例行公事。
如果你的老师真的热爱教书,你知道他会对你造成什么影响吗?你会成为不凡的人。你不但爱游戏、爱读书,也爱花朵、河流、飞鸟和地球,因为你心中有爱的动力,你会学得更快,你会有杰出而不平凡的心智。
因此教育这些老师是非常重要的,不过做起来却十分困难,因为大部分的老师早已在习惯中定型了。但是年轻人的习性并不重,就算你只爱做一件事,真的爱做一件事,不管是游戏、数学、历史、绘画或歌唱,只要你学会去爱,你就会发现你的心智变得机敏而有活力,你会在所有的学习上都表现得非常优秀。
毕竟人心希望探索、了解,因为它是好奇的,可惜这份好奇心被错误的教育破坏了。因此不但学生需要教育,老师也需要。生活的本身就是教育的过程与学习的过程。考试是有止境的,但学习没有止境,如果你的心是好奇的、机敏的,你就能从万事万物中学习。

有条理的思维
你有美德,你的思想就会精确,你整个人就会有条理,这就是美德的功用。
你是否想过为什么我们大部分人对生活都相当漫不经心?我们对衣着、态度、思想及做事方式都十分草率。为什么我们不守时,对别人又不体贴?什么因素可以使得所有的事物变得有条理?什么因素可以使我们对自己的穿着、思想、言语、走路的姿态以及对待比我们不幸的人的方式,都能有条有理?是什么力量带来这个奇妙的秩序而又不需要强迫、计划及刻意的安排?你有没有思考过?你知道我所说的条理是什么意思吗?它是指安静地坐着而没有压力,优雅地吃饭而不匆促,闲适而又准确,思维清晰却又博大精深。
是什么力量带来生活中的这份秩序呢?这真是一个非常重要的问题。我想如果一个人能够通过教育来了解秩序是由什么因素造成的,一定很有意义。
你有没有仔细看过一朵花?它的每一片花瓣都巧妙得惊人,然而它却是那么柔软、芳香、可爱。如果一个人努力让自己变得有条理,他的生命可能非常精确,却失去了那份温柔品质,只有像那朵花一样不费力地开放,你才能得到这份品质。所以我们的困难就在于既要精确、清晰、博大精深,又要毫不费力。
你如果努力去变得有条理或是整洁,只会使自己变得狭窄。如果我故意把房间弄得整洁,如果我很小心地把东西放在一定的地方,如果我不断注意自己该把脚放在什么地方等的细节,最后会怎么样?我会变成一个使自己和别人都不能忍受的无聊鬼。只有令人乏味的人,才会一直费力去做一些事情,他的思想是经过非常小心的安排,他选择自己说话及思想的先后顺序。这种人可能是非常整洁的、清楚的,他也可能善用正确的词汇,非常的小心体贴,但是他却失去了生活里富有创意的快乐。
一个人如何保持在生活里具有创意的快乐,对事物有精深的感受,有博大的思想,在生活中却又精确、清晰而有条理呢?我想大部分人都无法做到,因为我们很少对任何事具有强烈的感受,我们从来没有把自己的全心全意放在任何事情上。我记得曾经有两只红松鼠,它们有蓬松的长尾巴及可爱的皮毛,它们在一棵大树上彼此不停地追逐达10分钟之久,只是为了生活的喜悦罢了。如果我们对事物无法深入地感受,如果我们的生活中没有热情,我们就无法了解这种快乐。这份热情并不是指做些好事或带动改革,而是对事物有强烈感受的热情。我们必须彻底革新自己的思想及为人,才会有这份热情。
你可曾注意过,我们大部分人对任何事都缺乏深刻的感受?你有没有反叛过老师、父母,不只是因为你不喜欢做某些事,而是因为你有一份深刻的感受而不想去做某些事物?如果你对事物有深入的、热情的感受,你会发现这些非比寻常的感受将以一种奇妙的方式给你的生活带来新的秩序。
秩序、整洁、清晰的思想,它们自身并没有什么重要性,但是对于敏感的、有深刻感受的、经常在内心里不断革新的人来说,它们就变得十分重要了。如果你对可怜人的命运感受深刻,对于那些蹲在路边蒙着有钱人车尘的乞丐深感同情;如果你非常敏锐,对所有事物都非常敏感,那么这份敏感就能带来条理及美德。我认为老师和学生都应该了解这件事。
在这个国家以及全世界,很不幸的,我们的关怀都非常少,我们对事物没有深刻的感受。我们大部分人都是知识分子,所谓的知识分子就是有肤浅的小聪明的人,用各种辞藻和理论来讨论人间的是是非非和什么该做、什么不该做的人。
在智性上,我们发展得很高,但是在内心里,我们却非常浅薄而没有内涵。只有内在的品质才能带来真正的行动,真正的行动不是依据观念而产生的。
这就是你为什么要有强烈感受的原因,你必须要有热情和愤怒的感受,你要观察它、玩味它,弄清楚其中的真相。如果你只是压抑它,如果你对自己说“我一定不要生气,一定不要感觉热情,因为这是错的”,长久下去,你会发现自己的思想被固定在某种观念中,你会变得非常肤浅。你可能非常聪明,具有百科全书般的知识,但是如果你没有强烈的、深刻的感受力,你的理解力就像是一朵没有香味的花朵。
年轻时了解这些的是非常重要的,因为当你长大以后,你才会成为真正的革新者,不是依据一些空泛或理论性的书籍来革新,而是发挥革新这个字眼的完整含义。如果你能够以透彻圆融的人格来革新,那么你的心底就没有任何一个角落是被陈腔滥调所污染的。然后你的心才是清新的、无邪的,能够不寻常地进行创造。但是如果你忽略这些事情的重要性,你的生活就会变得非常单调,你会被社会、家庭、配偶、理论、宗教或政治团体所压制。
这就是你为什么必须得到完善教育的原因,也就是说,你必须有帮助你突破文明窠臼的老师,你才不会变成一架持续操作的机器,而是变成一个心底有一首歌、快乐的、富于创造力的人。
(出处不详)
Being nobody, going nowhere.

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韦伯:我的问题可能和你所说的息息相关,也可能没有一点儿关系。就拿教诲和教育为例吧!你似乎说过,一位没有完全超越恐惧、悲伤和所有人类问题的教师,无法成为一位真正的教师。这让人觉得,一个人若不是完美,就是没有用。

克:我想这里一定有所误解。

韦伯:希望是。

克:因为如果等到一个人臻于完美,或诸如此类的境界,并超越了某些心智状态,才能够教学,那实在是个不可能的状况,不是吗?

韦伯:没错。

克:学生,或向你求教的任何人,会迷失。所以教学者有可能说:我不自由,你不自由,我们俩都被局限了,我们有各种形式的局限,就谈谈这个吧!让我们看看是不是能够超越它,看看有什么方式瓦解它。

韦伯:难道你不认为至少教学者比学生更了解这个过程吗?

克:或许他在这个方面看得比较多,研究得多一点儿。

韦伯:但是他未必知道如何把这件事做得好一点儿。

克:因此在和学生沟通,或和自己沟通时,教学者了解他自己同时是教师也是学生。不是因为他把所学的传授出去,而是因为他同时扮演施教者与受教者的角色。他同时做两件事。

韦伯:你是说他并不是一位传统的先知。如果他开放,他其实同时在学习和教学。

克:那是一位真正好的教学者,他不是只会说:[我知道,我会把所知道的全告诉你们。]

韦伯:我想,这样的人一定不会犯如骄傲等过错。

克:这是很显然的。假设我是一位教学者,自负、虚荣、有野心等等,一般人类所有的愚昧行为我都有。在和学生或某人谈话时,我是在认识,认识我很自大,而和我谈话的学生也以他的方式认识自大,因此我们开始探讨这件事。如果一个人不但诚实,而且真正能自我评鉴、真正自知,像这样的一段讨论的确很有可能发生。

韦伯:难道你是说,即使教师和学生都不完美,这个过程也可能在他们之间发生?

克:我不会使用[完美]这个词。我不知道什么是完美,那我们就别谈完美,谈其它事吧。 如果我们可以和谈话的学生或对象建立一层关系,在这层关系中展开一段公开的对话,一段自由、自我评鉴、自知的对话,其中带有质疑、怀疑和询问,那么我们彼此都在学习,沟通彼此的观点、彼此的困难。在这种方式下,如果一个人真想非常深入地讨论这件事,你们其实是相互帮助的。

韦伯:这未必是我的看法。假设某人说:这引出一个问题,这可能会使学生觉得,这位老师懂得不见得比他们多,可能会降低他对这位老师的信任度。

克:我会告诉学生,我所研究的比你多。例如,我已经探讨过各种印度教、佛教的哲学,我已经研究过,关于这点,我知道的多一点儿。

韦伯:正是。

克:这并不表示我是个独特的怪物。

韦伯:所以你觉得如果这位教师非常诚实地……

克:那是他的职责。

韦伯:……讲到强是和弱点:[我懂的比较多,但是我并不是每件事都懂。]

克:例如,我正在讨论佛学、亚里斯多德或柏拉图,就拿柏拉图来说吧。你研究的比我多。我完全没研究过柏拉图,但是你研究过。所以你自然说:瞧,我懂的多些,否则我就不会是你的教授。

韦伯:正是,否则我就不该是你的教授,否则那就是不诚实。

克:但是虽然我没有读过柏拉图或亚里斯多德或这些人的言论,可是我会说:尽管我没有读过他们的言论,但我愿意非常彻底的研究这一切。不从任何特别的观点出发,不从亚里斯多德、柏拉图或佛陀的观点,而是从一个人类研究另外一个人类的观点。让我们一起讨论这件事:生命是什么,为何生存,世界上是否有公平或没有公平等等。

韦伯:我想这么一来,意思便明确许多。因为至少在这种环境下,满心关怀和能自我评鉴的成人会觉得,他们可以教其他人,如果他本身必须完美,那谁有资格教人呢?

克:但是对己诚实且能自我评鉴的人少之又少,难得有人知道自己的想法,晓得自己是否把自己的思想经由言词适当地表达出来等等。我的意思是,在这一切事情上,都必须非常诚实。

韦伯:你认为是什么促使某人而不是另外一个人能够做到这点?你说完全诚实的人少之又少,为什么这样呢?

克:这是事实。有些人认真严肃,有些人不然。

韦伯:对自己非常诚实的人必须具备哪些特质?

克:不害怕发现自己的本来面目,不觉得羞耻,不害怕发现。能够直截了当地说,这就是我:我是许多言词串成的,许多其他人的构想串成的,我没有能力自己想出东西来,我总是在引用别人说过的话,我依赖环境和压力,依赖这,依赖那。 除非一个人有自知之明且能自我评鉴,否则你最后会像……

韦伯:所以至少需要这种觉知和表达这一切的勇气。

克:我不喜欢用[勇气]这个词。

韦伯:你会用哪一个词?

克:一个真正严肃、想探查这一切的人,自然是无所畏惧,他会说:好吧,如果我丢了工作,就丢了工作吧。

韦伯:但是,假设即使没有外来的批判,例如一份工作等,难道你不认为许多人觉得,或害怕:如果我直接面对这一切,即使是为我自己,那会使问题更糟糕,而不是更好?这是一般人害怕的。

克:那会带来更大的不确定。

韦伯:一点也不错,而且因此……

克:面对那不确定。反而说:嗯,这么做会带给我更大的不确定、更多的问题,所以我什么也不做——这可真是一种毫无感觉的存在。

韦伯:你可能会说,这是一种逃避。

克:没错,一部分是躲避。

韦伯:他们可能会辩解道——我曾听人们这么说——另外一样东西会使我瓦解,我会无法像健全的人一样运作。

克:你所谓的健全很可能是不健全。在这个极不健全的世界里,到底发生了什么事?如果你想配合这种不健全,好吧,就成为不健全的一员吧。但是假设你不想成为不健全,那么你说:抱歉,我反对这股潮流,我不同流合污。

摘自:《质疑克里希那穆提》《Questioning Krishnamurti 》
   “你的教诲为何如此难以实行?”
克里希那穆提(J.Krishnamurti)
瑞尼.韦伯(Renee weber)     拉特格斯大学(Rutgers University)哲学教授
Being nobody, going nowhere.

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A: A child is born to a hurt parent, sent to a school where it is taught by a hurt teacher. Now you are asking, is there a way to educate this child so the child recovers.
安:一个受伤的父母生下一个孩子,把他送到学校,受教于一个受伤的老师。现在你问,是不是有一种教育这个孩子的方式,让孩子能够痊愈。
     K: I say it is possible, sir.
克:我说这是可能的,先生。
     A: Yes, please.
安:是的,请说说。
     K: That is, when the teacher realizes, when the educator realizes he is hurt and the child is hurt, he is aware of his hurt and he is aware also of the child's hurt then the relationship changes. Then he will in the very act of teaching, mathematics, whatever it is, he is not only freeing himself from his hurt but also helping the child to be free of his hurt. After all that is education: to see that I, who am the teacher, I am hurt, I have gone through agonies of hurt, and I want to help that child not to be hurt, and he has come to the school being hurt. So I say, all right, we both are hurt my friend, let us see, let's help each other to wipe it out. That is the act of love.
克:那就是,当老师意识到,教育者意识到,他受过伤,孩子受过伤,他明白自己的伤害也懂得孩子的伤害,那么关系就改变了。然后他就会在那教学行为中,教数学或者别的什么,不仅把自己从伤害中解脱出来,也帮助孩子从伤害中解脱出来。这才是教育:看到,我,作为老师,我受伤了,我经历过伤害的痛苦,我想帮那孩子不再受伤,他来学校的时候已经受伤了。所以我说,好吧,我们都受过伤,我的朋友,让我们看看,让我们帮助彼此把伤害消除。这就是爱的行动。

K: See sir, this is what happens if I were in a class that's the first thing I would begin with, not some subject. I would say, look, you are hurt and I am hurt, we are both of us hurt. And point out what hurt does, how it kills people, how it destroys people; out of that there is violence, out of that there is brutality, out of that I want to hurt people. You follow? All that comes in. I would spend ten minutes talking about that, every day, in different ways, till both of us see it. Then as an educator I would use the right word and the student will use the right word, there will be no gesture, we are both involved in it. But we don't do that. The moment we come into class we pick up a book and there it goes off. If I was an educator, whether with the older people, or the younger people, I would establish this relationship. That's my duty, that's my job, that's my function, not just to transmit some information.
克:先生你看,会发生什么,如果我在课堂上,我开始做的第一件事,不是教某个科目。我会说,看,你受过伤,我受过伤,我们都受过伤。然后指出伤害都做了些什么,它怎样残杀人们,如何摧毁人类;伤害催生暴力,催生残忍,受伤后我想去伤害别人。你明白吗?这些都来了。每天我会花十分钟讲这个,以不同的方式,直到我们都看清了这一点。然后作为教育者我会使用正确的词语,学生们也使用正确的词语,不装腔作势,我们都沉浸其中。但是我们并没有这么做。进到教室的那一刻,我们就抓起一本书,然后事情就变质了。如果我是个教育者,不管面对的是成年人还是年轻人,我必须建立这种关系。这是我的责任,这是我的工作,这是我的职责,而不只是传递某些知识信息。

出处同上。
Being nobody, going nowhere.

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K: Yes, yes. So can a child be educated never to get hurt? And I have heard professors, scholars, say, a child must be hurt in order to live in the world. And when I asked him, do you want your child to be hurt, he kept absolutely quiet. He was just talking theoretically. Now unfortunately through education, through social structure and the nature of our society in which we live, we have been hurt, we have images about ourselves which are going to be hurt, and is it possible not to create images at all?
克:是的,是的。所以一个孩子能不能从不受伤地接受教育?我曾听教授们,学者们说,一个孩子必须要受伤害才能活在这个世界上。然后当我问他,你想让你的孩子受伤害吗,他就完全不说话了。他只是从理论上谈论。现在不幸的是,通过教育,通过我们生活其中的社会结构和我们社会的本质,我们受伤害,我们对自己抱有自我形象,这形象是要被伤害的,那么,有没有可能完全不建立这种形象?

K: And parents haven't got love for their children. They may talk about love. Because the moment they compare the younger to the older they have hurt the child. Your father was so clever, you are such a stupid boy. There you have begun. In school where they give you marks it is a hurt, not marks, it is a deliberate hurt. And that is stored, and from that there is violence, there is every kind of aggression, you know all that takes place. So a mind cannot be made whole, or is whole, unless this is understood very, very deeply.
克:而父母对他们的孩子没有爱。他们也许会谈论爱。因为他们把年幼的和年长的比较的那一刻,他们就伤害了那孩子。你的父亲那么聪明,而你是这么笨的一个男孩。你就这么开始了。在学校里,他们给你分数,那就是伤害,那不是分数,那是种故意的伤害。这些都被记忆了下来,从那里就有了暴力,有了各种各样的攻击性,你知道发生的这所有一切。所以,一颗心灵是不可能变完整的,或者是完整的,除非你非常,非常深切地理解了所有这些。

出处同上。
Being nobody, going nowhere.

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K: Look sir, it's much deeper than that, isn't' it? From childhood the parents compare the child with another child.
克:先生你看,要比那深刻的多,不是吗?从孩童时代开始,父母就把孩子跟别的孩子比较。
     A: That's when that thought arises.
安:那思想升起的时候就是这样。
     K: There it is. When you compare you are hurting.
克:是的。你比较的时候,你就是在伤害。
     A: Yes.
安:是的。
     K: No, but we do it.
克:不,但是我们却这么做。
     A: Oh yes, of course we do it.
安:哦是的,当然我们这么做了。
     K: Therefore is it possible to educate a child without comparison, without imitation? And therefore never get hurt in that way. And one is hurt because one has built an image about oneself. The image which one has built about oneself is a form of resistance, a wall between you and me. And when you touch that wall at its tender point I get hurt. So not to compare in education, not to have an image about oneself. That's one of the most important things in life, not to have an image about oneself. If you have you are inevitably going to be hurt. Suppose one has an image that one is very good, or that one should be a great success, or that one has great capacities, gifts, you know the images that one builds, inevitably you are going to come and prick it. Inevitably accidents and incidents happen that's going to break that, and one gets hurt.
克:所以,有没有可能不比较地不仿效地教育一个孩子?那么就永远不会有那种伤害。一个人受伤害是因为他为自己建造了一个形象。一个人为自己建立的形象是一种阻抗,你我之间的一堵墙。如果你触到了那堵墙的脆弱点,我就受伤了。所以在教育中不要比较,不要抱有自我形象。这是生命中最重要的一件事,不要抱有自我形象。如果你有自我形象,那么你就不可避免地会受伤。假设一个人有个自我形象,我很好,或者我必须非常成功,或者我有巨大的能力,天分,你知道一个人建立的那些形象,不可避免地你会过来刺伤它们。不可避免地会发生很多意外事件打破这些形象,然后这个人就受伤了。

出处:SAN DIEGO, CALIFORNIA 25TH FEBRUARY 1974 11TH CONVERSATION WITH DR. ALLAN W. ANDERSON 'THE NATURE OF HURT'
Being nobody, going nowhere.

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K: Sir, that's why when I have talked at various universities and so on, I've always felt what are we being educated for? To just become glorified clerks?
克:先生,这就是为什么我要在各个大学做讲话,等等,我总是觉得,我们受教育到底是为了什么?只是要成为光荣的小职员吗?
     A: That's what it turns out to be.
安:现实的结果就是这样。
     K: Of course it is. Glorified business men and god knows what else. What for? I mean if I had a son that would be a tremendous problem for me. Fortunately, I haven't got a son, but it would be a burning question to me: what am I to do with the children that I have? To send to all these schools, where they are taught nothing but just how to read, and write a book, and how to memorize, and forget the whole field of life? They are taught about sex and reproduction and all that kind of stuff. But what? ... It is a burning question: what is it that we are doing with our children? Making them into robots or into other clever, cunning clerks, great scientists who invent this or that and then be ordinary, cheap, little human beings, with shoddy minds. You follow, sir?
克:当然如此。光荣的商人,老天知道还有什么。为了什么?我的意思是,我要是有个儿子,这对我来说会是个巨大的难题。幸运的是,我没有儿子,但是这对我来说是个燃眉之急的问题:我该拿我的孩子怎么办?把他们送到这些学校,除了只是学习如何读书写字,如何背诵,其他什么都学不到,忘掉了整个宽阔的生命领域?他们被教会了性和繁衍,所有这些东西。但是还有什么?...这是个非常迫切的问题:我们要拿孩子们怎么办?把他们变成机器人,还是变成聪明狡猾的小职员,还是发明点这个那个的伟大的科学家,然后变成平庸的卑俗的琐碎的人类,拥有卑劣的头脑?你明白吗,先生?
     A: I am, I am.
安:是的,我明白。
     K: So, when you talk about beauty, can we, can a human being tell another, educate another to grow in beauty, grow in goodness, to flower in great affection and care? Because if we don't do that we are destroying the earth, as it is happening now, polluting the air. We human beings are destroying everything we touch. So this becomes a very, very serious thing when we talk about beauty, when we talk about pleasure, fear, relationship, order and so on, all that, none of these things are being taught in any school.
克:所以,当你谈到美,我们能不能,一个人能不能告诉别人,教育另一个人在美中成长,在善良中成长,在巨大的爱和关怀中绽放?因为如果我们不这么做,我们就是在破坏地球,就像现在发生着的一样,污染空气。我们人类在破坏我们接触的所有东西。所以这就变成一件非常,非常严肃的事情,当我们探讨美,当我们探讨欢愉,恐惧,关系,秩序,等等,所有这些,这些东西没有任何学校教过。

出处:SAN DIEGO, CALIFORNIA 22ND FEBRUARY 1974 9TH CONVERSATION WITH DR. ALLAN W. ANDERSON 'INWARD OR TRUE BEAUTY'
Being nobody, going nowhere.

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LETTERS TO SCHOOLS VOLUME ONE
1ST JANUARY, 1979
致学校的信 第一卷 1979年1月1日

     It appears that as we are concerned with education, there are two factors we must bear in mind at all times. One is diligence and the other is negligence. Most religions have talked about the activity of the mind, to be controlled, shaped by the will of God, or by some exterior agency; and devotion to some deity, made by the hand or by the mind, needs a certain quality of attention in which emotion, sentiment and romantic imagination are involved. This is the activity of the mind which is thought. The word diligence implies care, watchfulness, observation and a deep sense of freedom. Devotion to an object a person or a principle denies this freedom. Diligence is attention which brings about naturally infinite care, concern and the freshness of affection. All this demands great sensitivity. One is sensitive to one's own desires or psychological wounds, or one is sensitive to a particular person, watching his desires and responding quickly to his needs; but this kind of sensitivity is limited and can hardly be called sensitive. The quality of sensitivity of which we are talking comes about naturally when there is total responsibility which is love. Diligence has this quality.

既然我们关心教育,那么有两个因素我们必须时时记在心里。一个是勤奋,另一个是懈怠。多数宗教都谈到,心智的活动,是被上帝的意志或某些外在媒介控制的,塑造的,也谈到要奉献给人类的双手或者心智制造出来的神祗,这些都需要某种关注的品质,其中包含了情感,感伤和浪漫的想象。这是心智的活动,是思想。勤奋这个词意味着关怀,警觉,观察和深深的自由感。奉献给一个物体,一个人或者信条否定了这种自由。勤奋是关注,会自然地带来无限的关怀,关心和新鲜的爱。所有这些都需要巨大的敏感。一个人对自己的欲望或者心理创伤敏感,或者对一个特别的人敏感,观察他的欲望并快速响应他的需要;但是这种敏感是受限的,甚至不能被称为敏感。我们所说的敏感的品质,是在有全然的责任也就是有爱的时候自然发生的。勤奋就有这种品质。

     Negligence is indifference, sloth; indifference towards the physical organism, towards the psychological state and indifference to others. In indifference there is callousness. In this stage the mind becomes sluggish, the activity of thought slows down, quickness of perception is denied and sensitivity is a thing that is incomprehensible. Most of us are sometimes diligent but most often negligent. They are not really opposites. If they were, diligence would still be negligence. Is diligence the outcome of negligence? If it is, it is still part of negligence and therefore not truly diligent. Most people are diligent in their own self-interest, whether that self-interest is identified with the family, with a particular group, sect, or nation. In this self-interest there is the seed of negligence although there is constant preoccupation with oneself. This preoccupation is limited and so it is negligence This preoccupation is energy held within a narrow boundary. Diligence is the freedom from self-occupation and brings an abundance of energy. When one understands the nature of negligence the other comes into being without any struggle. When this is fully understood - not just the verbal definitions of negligence and diligence - then the highest excellence in our thought, action, behaviour will manifest itself. But unfortunately we never demand of ourselves the highest quality of thought, action and behaviour. We hardly ever challenge ourselves and if we ever do, we have various excuses for not responding fully. This indicates does it not, an indolence of mind, the feeble activity of thought? The body can be lazy but never the mind with its quickness of thought and subtlety. Laziness of the body can easily be understood. This laziness may be because one is overworked or over-indulged, or has played games too hard. So the body requires rest which may be considered laziness though it is not. The watchful mind, being alert, sensitive, knows when the organism needs rest and care.

懈怠是不在乎,懒惰,对身体、对心理状态、对别人漠不关心。在这种漠不关心里有冷漠。在这种状态里心智变得迟钝,思想的行动缓慢下来,快速的觉察被否定了,敏感就变成了一种难以理解的东西。我们多数人都有时候是勤奋的,但是大部分时候是懈怠的。它们不是完全对立的。如果是对立的,那么勤奋就还是懈怠。勤奋是懈怠的结果吗?如果是,那么它就还只是懈怠的一部分,因此不是真正的勤奋。多数人勤奋地实现自我的利益,不管这个自我利益定义为家庭的,特定团体,派别还是国家的。即使自己总是在全神贯注,但这种自利行为里本身就有懈怠的种子。这种全神贯注是受限的,所以是懈怠。这种全神贯注是局限在狭窄范围内的能量。勤奋是从自我专注中解脱出来,带来充足的能量。当你理解了懈怠的本质,勤奋就不费力地产生了。如果充分理解了这一点,不是仅从字面上理解了懈怠和勤奋的定义,那么,我们思想,活动和行为最卓越的品质就会显现出来。但不幸的是,我们从未要求自己的思想,活动和行为具有这项最卓越的品质。我们几乎从不挑战自己,即使有过,我们也为没有充分回应这项挑战找了一堆借口。这说明了心智的懒惰,思想活动的无能,难道不是吗?身体可以懒惰,但是快捷灵巧的思想从不会懒惰。身体的懒惰很容易理解。这种无精打采可能是因为超时工作或过度放纵,或者游戏玩过了头。所以身体需要休息,这可能被认为是懒惰,但实际上不是。警觉的心灵,保持机警,敏感,知道这个有机体需要休息和照顾。

     In our schools it is important to understand that the quality of energy which is diligence requires the right kind of food, the right kind of exercise,and enough sleep. Habit, routine, is the enemy of diligence - the habit of thought,of action, of conduct. Thought itself creates its own pattern and lives within it. When that pattern is challenged either it is disregarded or thought creates another pattern of security. This is the movement of thought - from one pattern to another, from one conclusion, one belief, to another. This is the very negligence of thought. The mind that is diligent has no habit; it has no pattern of response. It is endless movement, never coalescing into habit, never caught in conclusions. Movement has great depth and volume when it has no boundary brought about by the negligence of thought.

勤奋,也就是能量这项品质,需要恰当的食物,恰当的运动和充足的睡眠,在我们的学校里,了解这一点是很重要的。习惯,例行公事,也就是思想、活动和行为的习惯,是勤奋的敌人。思想创造了自己的模式并依此运作着。当这种模式受到挑战,要么被抛弃,要么思想就制造出另一种安全模式。这是思想的活动,从一种模式到另一种模式,从一个结论、一个信念到另一个结论、信念。这正是思想的懈怠。勤奋的心灵没有习惯,从不陷在结论里。当没有懈怠的思想制造的边界时,运动就有巨大的深度和容量。

     As we are now concerned with education, in what manner can the teacher convey this diligence with its sensitivity, with its abundant care in which laziness of the spirit has no place? Of course it is understood that the educator concerned with this question and sees the importance of diligence throughout the days of his life. If he is, then how will he set about cultivating this flower of diligence? Is he deeply concerned with the student? Does he really take the total responsibility for these young people who are in his charge? Or is he merely there to earn a livelihood, caught in the misery of having little? As we pointed out in previous letters, teaching is the highest capacity of man. You are there and you have the students before you. Is it that you are indifferent? Is it that your own personal troubles at home are wasting your energy?

既然我们现在关注教育,那么老师要以何种方式把这种勤奋连同它那让懒惰性无处藏身的敏感和丰富的关怀传达给学生呢?当然,教育者关心这个问题并且在自己的日常生活中时时处处都看到了勤奋的重要性,这一点是清楚的。如果他是这样的,那么他要怎样培育这朵勤奋之花呢?他是不是深切地关注他的学生呢?他是不是真正对他看顾的这些年轻人负起了全部的责任呢?还是他只是来这谋生而已,并受困于对自己拥有太少的苦恼中?正如我们在以前的信中指出的那样,教育是人最高的能力。你在这儿,面前有一堆学生。你是不是漠不关心呢?是不是你自己家里的个人烦恼在浪费你的能量?

     To carry psychological problems from day to day is an utter waste of time and energy, indicating negligence. A diligent mind meets the problem as it arises, observes the nature of it and resolves it immediately. The carrying over of a psychological problem does not resolve the problem. It is a wastage of energy and the spirit. When you solve the problems as they arise, then you will find there are no problems at all.

日复一日地背负着心理问题是一种能量和时间的严重浪费,意味着懈怠。一个勤奋的心灵在这个问题出现时,会面对它,观察它的本质,立刻解决它。带着这个心理问题并不能解决它。那是一种能量和精力的浪费。如果你在这些问题出现时就解决掉它们,那么你就会发现根本就没有问题了。

     So we must come back to the question: as an educator in these or any other schools, can you cultivate this diligence? It is only in this that the flowering of goodness comes into being. It is your total, irrevocable responsibility, and in it is this love which will naturally find a way of helping the student.

所以我们必须回到这个问题上:作为这些学校或者其他学校里的一个教育者,你能不能培养这种勤奋?只有在这种勤奋中善良之花才能盛放。这是你无法改变的全部责任,其中有爱,这爱会自然地发现帮助学生的方法。
Being nobody, going nowhere.

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LETTERS TO SCHOOLS VOLUME ONE
15TH JANUARY, 1980
(Excerpts)

……You have to begin with yourself, to understand yourself, and in relation to that, what is the first step? Is it not affection? Probably when you are young you have this quality but very quickly we seem to lose it. Why? Is it not because of the pressure of studies, the pressure of competition, the pressure of trying to reach a certain standing in your studies,comparing yourselves with others and perhaps being bullied by other students? Do not all these many pressures force you to be concerned with yourself? And when you are so concerned with yourself, you inevitably lose that quality of affection. It is very important to understand how gradually circumstances, environment, the pressure of your parents or your own urge to conform, narrows the vast beauty of life to a small circle of yourself. And if you lose this affection while you are young there is a hardening of the heart and mind. It is a rare thing to keep this affection throughout life, without corruption. So this is the first thing you must have. Affection implies care, a diligent care in whatever you are doing; care in your speech, in your dress, in the manner of your eating, how you look after your body; care in your behaviour without the distinctions of superior or inferior; how you consider people.

……你得从自己开始,了解你自己,而与此有关的第一步是什么呢?不是爱吗?可能你年轻的时候具有这项品质,但是好像很快就失去了。为什么?难道不是因为学习压力,竞争压力,想要在学业中达到某个位置的压力,拿自己和别人比较的压力,或者被别的学生欺负了的压力?难道不是这些压力在迫使你去关心自己?当你太关心自己的时候,就不可避免地失去了爱这项品质。来自周围环境和你们父母的压力或者你们自己迫切想要遵从的渴望,让生命的广博之美变得只有你自己这个小圈子这么狭隘,了解这一点是很重要的。如果你在年轻的时候失去了这种爱,那么心灵和头脑就会变得僵硬。在整个一生中都保有这种爱,不让它腐败,是非常稀有而珍贵的一件事。所以这是你首先要有的一样东西。爱意味着关心,勤勉地关注你正在做的事情;关注你的语言,你的穿着,你吃东西的样子,如何照顾你的身体,没有优劣高下之分地关注你的行为;以及你如何看待别人。

     Politeness is consideration for others and this consideration is care, whether it is for your younger brother or oldest sister. When you care, violence in every form disappears from you - your anger, your antagonism and your pride. This care implies attention. Attention is to watch, observe, listen,learn. There are many things you can learn from books but there is a learning which is infinitely clear, quick and without any ignorance. Attention implies sensitivity and this gives depth to perception which no knowledge, with its ignorance can give. This you have to study, not in a book, but, with the help of the educator, learn to observe things around you - what is happening in the world. What is happening with a fellow student, what is happening in that poor village or slum and to the man who is struggling along that dirty street.

    礼貌是对他人的体贴,不管对象是你的弟弟还是姐姐,这种体贴就是关心。你关心别人的时候,任何形式的暴力都会从你身上消失,包括你的愤怒,你的对抗和你的骄傲。这种关心意味着关注。关注是看,是观察,是倾听和学习。从书本上你能学到很多东西,但是有一种学习是无限清澈的,快速的,没有任何的愚昧无知。关注意味着敏感,这就给觉察注入了深度,这种深度是带着愚昧的知识所无法给予的。你必须要学习这种关注,不是从书本上学习,而是在教育者的帮助下,学习如何观察你周围的事情,世界上正在发生着的事。一个同学身上发生着什么事情,那个贫穷的村子或贫民窟里正发生着什么,那个挣扎地走在肮脏的街道上的人正经历着什么。

     Observation is not a habit. It isn't a thing you train yourself to do mechanically. It is the fresh eye of interest, of care, of sensitivity. You cannot train yourself to be sensitive. Again, when you are young you are sensitive, quick in your perceptions, but again this fades as you grow older. So you have to study yourself and perhaps your teacher will help you. If he doesn't it doesn't matter for it is your responsibility to study yourself and so learn what you are. And when there is this affection your actions will be born out of its purity. All this may sound very hard but it is not. We have neglected all this side of life. We are so concerned with our careers, with our own pleasures, With our own importance, that we neglect the great beauty of affection.

    观察不是一个习惯。它不是你机械地训练自己做的一件事。它是充满兴趣,关注和敏感的新鲜目光。你不能把自己训练得敏感。同样,你年轻时的觉察是敏感的快速的,但是这敏感在你变老时就褪去了。所以你们得了解自己,也许你们的老师可以帮你。如果他不帮你们,那没关系,因为研究自己并了解你自己是什么,是你的责任。有这种爱的时候,你的行为就会从它的纯净中诞生。这些听起来也许很难,但实际上不难。我们忽视了生命的这一面。我们太关心我们的事业,我们的娱乐,我们的重要性,以致于忽视了巨大的爱之美。
Being nobody, going nowhere.

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LETTERS TO SCHOOLS VOLUME ONE
15TH SEPTEMBER, 1979
(Excerpts)

Basically measurement is involved in it - the more and the less, the greater and the smaller - which is essentially comparison. One is always comparing oneself with another, comparing one painting with another; there is comparison between the greater power and the lesser, between the timid and the aggressive. It begins almost at birth and continues throughout life - this constant measurement of power, position, wealth. This is encouraged in schools, colleges and universities. Their whole system of gradation is this comparative value of knowledge. When A is compared to B, who is clever, bright, assertive, that very comparison destroys A. This destruction takes the form of competition, of imitation and conformity to the patterns set by B. This breeds, consciously or unconsciously, antagonism, jealousy, anxiety and even fear; and this becomes the condition in which A lives for the rest of his life, always measuring, always comparing psychologically and physically.

从根本上讲,其中涉及了衡量,更多和更少,更大和更小,其本质就是比较。人总是拿自己和别人比,拿一幅画跟另一幅画比,强者和弱者之间有比较,胆怯和好斗之间也有比较。比较几乎从出生就开始了,然后这种对权力,地位,财富的不断衡量,持续了整个一生。学校和大学里都鼓励这种比较。其整个等级划分体系就基于对知识的重要性的比较。如果B比A聪明,伶俐,自信,这种比较本身就摧毁了A。这种破坏的表现形式有竞争,仿效和遵从B的模式。这就有意无意地引起了对抗,嫉妒,焦虑,甚至恐惧,然后这些限制将伴随A的一生,总是在进行心理上和身体上的衡量和比较。

This comparison is one of the many aspects of violence. The word "more" is always comparative, as is the word "better". The question is, can the educator put aside all comparison, all measurement, in his teaching? Can he take the student as he is, not as what he should be, not make judgements based on comparative evaluations? It is only when there is comparison between the one called clever and the one called dull that there is such a quality as dullness. The idiot - is he an idiot because of comparison or because he is incapable of certain activities? We set certain standards which are based on measurement and those who do not come up to them are considered deficient. When the educator puts aside comparison and measurement, then he is concerned with the student as he is and his relationship with the student is direct and totally different. This is really very important to understand. Love is not comparative. It has no measurement. Comparison and measurement are ways of the intellect. This is divisive. When this is basically understood,not the verbal meaning but the actual truth of it - the relationship of teacher and student undergoes a radical change. The ultimate tests of measurement are the examinations with their fear and anxieties which deeply affect the future life of the student. The whole atmosphere of a school undergoes a change when there is no sense of competition, comparison.

这种比较是暴力的诸多表现形式之一。“更多”这个词是比较式的,“更好”这个词也是。问题是,教育者能不能在他的教学中把所有的比较所有的衡量都放在一边呢?他能不能接受学生现在的样子,而不是认为他应该如何,不基于比较式的评估进行判断?有人被称为聪明有人被称为愚笨,只有这种比较存在的时候才有愚笨这种品质存在。一个笨蛋,是因为比较他才成为笨蛋呢,还是因为他不能做某些事情?我们基于衡量设定了某些标准,那些不符合标准的就被认为是有缺陷的。如果教育者把比较和衡量放在一边,那么他才是真正地关心学生现在的情况,他和学生的关系才是直接的,完全不同的。理解这一点,真的很重要。爱不是比较,它没有衡量。比较和衡量是智力运作的方式,这会导致分裂。如果完全理解了这一点,不是理解了字面意思,而是理解了这项事实,老师和学生的关系将会发生根本的转变。充满着恐惧和焦虑的考试是衡量的终极表现形式,会深刻地影响学生未来的一生。如果没有竞争和比较,学校的整体氛围就会发生转变。
Being nobody, going nowhere.

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LETTERS TO SCHOOLS VOLUME ONE
15TH MAY, 1979
(Excerpts)

……
In these schools he that gives and he that receives are both responsible and so they can never indulge in this peculiar quality of separateness. The egotistic separateness is perhaps the very root of the degeneration of the wholeness of the mind with which we are deeply concerned. This does not mean that there is no personal relationship, with its affection, with its tenderness, with its encouragement and support. But when the personal relationship becomes all-important and responsible only to the few, then the mischief has begun; the reality of this is known to every human being. This fragmentation of relationship is the degenerating factor in our life. We have broken up relationship so that it is to the personal, to a group, to a nation, to certain concepts and so on. That which is fragmented can never comprehend the wholeness of responsibility. From the little we are always trying to capture the greater. The better is not the good and all our thought is based on the better, the more - better at exams, better jobs, better status, better gods, nobler ideas.

在这些学校里,教师与学生,二者都需要负责,这样他们才不会沉浸于分离感这种特殊的氛围里。自我的分离感或许就是破坏头脑完整性的根源,这点正是我们深切关注的。这并不意味着就没有私人关系了,没有慈爱,温柔,鼓励和扶持了。而是意味着,个人关系如果变得无比重要只对少数几个人负责的话,伤害就开始了;这是个每个人都知道的事实。关系的分割是我们生命中的堕落因素。我们把关系分裂成了个人的,群体的,国家的,以及观念的等等种种。分裂的东西永远不能领会责任这个整体。我们总是试图从小处着眼去掌握大局。更好并不是好,而我们所有的思维都基于更好,更多,试考得更好,更好的工作,更好的地位,更好的上帝,更高尚的念头。

The better is the outcome of comparison. The better picture, the better technique, the greater musician, the more talented, the more beautiful and the more intelligent depend on this comparison. We rarely look at a painting for itself,or at a man or woman for themselves. There is always this inbred quality of comparison. Is love comparison? Can you ever say you love this one more than that one? When there is this comparison, is that love? When there is this feeling of the more, which is measurement, then thought is in operation. Love is not the movement of thought. This measurement is comparison. We are encouraged throughout our life to compare. When in your school you compare B with A you are destroying both of them.

更好是比较的结果。更好的画,更好的技术,更伟大的音乐家,更有才干,更美,更聪明,这些都要靠比较。我们极少只看一幅画本身,或者仅看一个男人或女人他们自己。总是存在这种天生就有的比较。爱是比较吗?你能说你爱这个比那个更多吗?如果有比较,那是爱吗?如果有更多这种衡量的感觉在,那么思想就在运作了。我们的一生都在鼓励比较。如果在学校里你把B和A进行比较,那么你就在同时摧毁他们两个。

So is it possible to educate without any sense of comparison? And why do we compare? We compare for the simple reason that measuring is the way of thought and the way of our life. We are educated in this corruption. The better is always nobler than what is, than what is actually going on. The observation of what is, without comparison, without the measure, is to go beyond what is.

那么,有没有可能不进行比较地开展教育?我们为什么要比较呢?原因很简单,我们比较是因为衡量是思想和我们的生命运作的方式。我们是在这种腐化堕落中受的教育。更好的总是比现存的,比正在发生的更优越。观察现在是什么样的,不比较,不衡量,才能超越现存。

When there is no comparison there is integrity. It is not that you are true to yourself, which is a form of measurement, but when there is no measurement at all there is this quality of wholeness. The essence of the ego, the me, is measurement. When there is measurement there is fragmentation. This must be profoundly understood not as an idea but as an actuality. When you read this statement you may make an abstraction of it as an idea, a concept, and the abstraction is another form of measurement. That which is has no measurement. Please give your heart to the understanding of this. When you have grasped the full significance of this, your relationship with the student and with your own family will become something quite different. If you ask if that difference will be better, then you are caught in the wheel of measurement. Then you are lost. You will find the difference when you actually test this out. The very word difference implies measurement but we are using the word non-comparatively. Almost every word we use has this feeling of measurement so the words affect our reactions and reactions deepen the sense of comparison. The word and the reaction are interrelated and the art lies in not being conditioned by the word, which means that language does not shape us. Use the word without the psychological reactions to it.


没有了比较才有完整。不是说你要忠于自己,这也是一种衡量,而是,如果根本没有了衡量,就有了完整这项品质。自我的本质,这个我,是衡量。有衡量就有分裂。我们必须深刻理解这一点,不是当作一个概念,而是作为一项事实来理解。当你读到这句话你把它抽象成了一个想法,一个概念,而这种抽象是另一种形式的衡量。事实里是没有衡量的。请用心来理解这一点。当你完整地领会了这点的重要性,你和学生的关系,和你家庭的关系就会变得完全不同。如果你问这种不同会不会更好,那么你又陷在衡量的车轮里了。你就迷失了。当你真正检验它们的时候,你会发现这些不同的。不同这个词本身,意味着衡量,但是,我们是在不进行比较地用这个词。几乎所有我们用的词都有衡量的意味,所以这些词影响了我们的反应,我们的反应又加深了这种比较的感觉。词语和反应相互关联,生活的艺术就在于不被词语所限,也就是说不让语言塑造我们。使用词语,但是不对它们产生心理反应。
Being nobody, going nowhere.

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LETTERS TO SCHOOLS VOLUME ONE
1ST FEBRUARY, 1980

     Cruelty is an infectious disease and one must strictly guard oneself against it. Some students seem to have this peculiar infection and they somehow gradually dominate the others. Probably they feel it is very manly, for their elders are often cruel in their words, in their attitudes,in their gestures, in their pride. This cruelty exists in the world. The responsibility of the student and please remember with what significance we are using that word - is to avoid any form of cruelty. Once many years ago I was invited to talk at a school in California and as I entered the school a boy of ten or so was passing me with a large bird, caught in a trap, whose legs were broken. I stopped and looked at the boy without saying a word. His face expressed fear and when I finished the talk and came out the boy - a stranger - came up to me with tears in his eyes and said, "`Sir, it will never happen again." He was afraid that I would tell the headmaster and there would be a scene about it and as I didn't say a word to either the boy or the headmaster about the cruel incident, his awareness of the terrible thing he had done made him realize the enormity of the act. It is important to be aware of one's own activities and if there is affection then cruelty has no place in our life at any time. In western countries you see the birds carefully nurtured and later in the season shot for sport and then eaten. The cruelty of hunting, killing small animals, has become part of our civilization, like war, like torture, and the acts of terrorists and kidnappers. In our intimate personal relationships there is also a great deal of cruelty, anger, hurting each other. The world has become a dangerous place in which to live and in our schools any form of coercion, threat, anger must be totally and completely avoided for all these harden the heart and mind, and affection cannot co-exist with cruelty.

    残忍是一种传染病,我们必须严加防范。有些学生似乎有这种特殊的传染病,他们在某种程度上逐渐地控制了其他学生。可能他们觉得这很有男子气概,因为比他们年长的人经常在言辞上,态度上,姿势上以及自尊上表现得残忍。世界上存在着这种残忍。学生的责任,请记得我们给这个词赋予的意义,是避免任何形式的残忍。很多年前,我应邀到加州的一所学校演讲,当我进入学校时,有个十岁左右的男孩从我身边经过,拿着一只用夹子捉住的大鸟,那只鸟的腿折断了。我停下来看着那男孩,没有说一句话。他的脸上流露出了恐惧。当我结束了讲话走出来时,那男孩,一个陌生人,满含眼泪地走过来说,“先生,我以后再也不会这样了。”他本来怕我会告诉校长,那就有他的好看了。但是我根本没有跟这个孩子也没有跟校长提起过这件残忍的事,是他自己觉察到做了一件很糟糕的事情,意识到这种行为是种可怕的罪过。觉察到自己的行为,这点很重要,当有爱时,残忍任何时候都不会在我们的生活中发生。在西方国家,你能看到被精心饲养的鸟,到了狩猎季就会被人为了取乐而射杀然后吃掉。狩猎,杀害小动物的残忍行为,已经成为我们文明的一部分,像战争,刑讯,恐怖分子和绑架者的行为一样。在我们亲密的个人关系中,也有很多残忍,愤怒和互相伤害。这个世界已经变成一个危险的居所,而在我们的学校里,任何形式的强迫,威胁,愤怒都必须完全避免,因为这些都会让心灵和头脑变得僵硬,爱与残忍是无法共存的。

     You understand, as a student, how important it is to realize that any form of cruelty not only hardens your heart but perverts your thinking,distorts your actions. The mind, like the heart, is a delicate instrument, sensitive and very capable, and when cruelty and oppression touch it then there is a hardening of the self. Affection, love, has no centre as the self.

    你知道,作为一个学生,有一点很重要,你要意识到,任何形式的残忍不止会让你的心变得冷酷无情,而且会败坏你的思想,扭曲你的行为。头脑,和心灵一样,是一架很精密的仪器,敏感,能力很强,当残忍和压迫碰触到它时,自我就会变得僵硬。慈悲,爱,没有自我这个中心。

    Now having read this and having understood so far what is said, what will you do about it? You have studied what has been said, you are learning the content of these words; what then is your action? Your response is not merely to study and learn but also to act. Most of us know and are aware of all the implications of cruelty and of what it actually does both outwardly and inwardly, and leave it at that without doing anything about it - thinking one thing and doing just the opposite. This not only breeds a great deal of conflict but also hypocrisy. Most students do not like to be hypocrites; they like to look at facts but they do not always act. So the responsibility of the student is to see the facts about cruelty and without any persuasion or cajoling understand what is implied and do something about it. People generally live with ideas and beliefs totally unrelated to their daily life and so this naturally becomes hypocrisy. The doing is perhaps a greater responsibility. So don't be a hypocrite - which doesn't mean you must be rude, aggressive or overly critical. When there is affection there is inevitably courtesy without hypocrisy.

    现在读到这里,也明白了上面都说了些什么,你会做些什么呢?你学习了上面说的话,理解了这些词句的含义,然后你要做些什么呢?你的回答不应该只有学习和理解,而且要有行动。我们大部分人知道也意识到了残忍意味着什么,残忍内在外在地都干了些什么,然后就什么都不做地走开了,想着一件事情但做着相反的事情。这不仅招致很多冲突,还带来了虚伪。大部分学生都不喜欢做伪君子;他们喜欢看事实,但是他们并不总是有行动。所以学生的责任是看到残忍的事实,不用说服也不用哄骗就能明白残忍意味着什么,然后对此做些事情。行动也许是更重要的责任。人们通常与和他们日常生活无关的想法或信念相安无事,这就自然地产生了虚伪。所以,请不要做个伪君子,这不是说你必须粗鲁,好斗或者过分挑剔。有爱就必然会谦逊有礼而不虚伪。

     What is the responsibility of the teacher who has studied, learned, and acts toward the student? Cruelty has many forms. A look, a gesture, a sharp remark, and above all comparison. Our whole educational system is based on comparison. A is better than B and so B must conform to or imitate A. This in essence is cruelty, and ultimately its expression is examinations; so what is the responsibility of the educator who sees the truth of this? How will he teach any subject without reward and punishment, knowing that there must be some kind of report indicating the capacity of the student? Can the teacher do this? Is it compatible with affection? If the central reality of affection is there, has comparison any place at all? Can the teacher eliminate in himself the pain of comparison? Our whole civilization is based on hierarchical comparison both outwardly and inwardly which denies the sense of deep affection. Can we eliminate from our minds the better, the more, the stupid, the clever, this whole comparative thinking? If the teacher has understood the pain of comparison what is his responsibility in his teaching and in his action? A person who has really grasped the significance of the pain of comparison is acting from intelligence.

    研究过也了解了残忍的含义并将要对学生有所作为的老师,他的责任是什么呢?残忍有很多种形式,一个眼神,一个手势,一句尖刻的评论,尤其是比较。我们整个教育体制都是以比较为基础的。A比B好,所以B必须服从A或者仿效A。这在本质上就是残忍,其终极的表现形式是考试。所以,看到了这些真相后,教育者的责任是什么?他怎么样才能不用通过奖惩来教一门课,同时知道有某种方式能够表明学生的能力?教师能做到这点吗?这与慈爱是共容的吗?如果有爱这个核心事实在,还会有比较吗?我们的整个文明体系都是以等级式的内在外在比较为基础的,这就否定了深切的慈爱感。我们能从脑子里清除更好,更多,愚笨,聪明,这整个比较式的思维吗?如果老师理解了比较的痛苦,那么他在教学和行为中要起到怎样的责任?一个真正领会了比较的痛苦意味着什么的人,就会依智慧而行动。
Being nobody, going nowhere.

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